“Those who wish to invest him with a halo of glory,” writes Pausanias, “say that he was shot by Apollo”; but the truer story was that he had been knocked on the head by the children of Pylades. Again, he regards with suspicion the claims of men and women to be the husbands and wives, the sons and daughters of gods and goddesses. “The Moon, they say, loved Endymion, and he had fifty daughters by the goddess. Others, with more probability, say that Endymion married a wife.” “Cadmus made a distinguished marriage if he really married, as the Greeks say he did, a daughter of Aphrodite and Ares.” Then as to reputed sons of gods. “That Corinthus was a son of Zeus has never yet, so far as I know, been seriously asserted by anybody except by a majority of the Corinthians themselves.” Oenomaus was a son of Alexion, “though the poets have given out that he was a son of Ares.” The father of Augeas was Eleus, “though those who magnify his history give the name of Eleus a twist, and affirm that Augeas was a son of the sun.” The crafty Autolycus “was reputed to be a son of Hermes, though in truth his father was Daedalion.” The story that Orpheus had the Muse Calliope for his mother is stigmatised by our author as a falsehood. Rivers that appeared in the character of fathers were also viewed by Pausanias with distrust. He held that the father of Eteocles was Andreus, not the river Cephisus; and he believed that the father of Plataea was not the river Asopus but a king of the same name. Other instances of his hesitation to accept legends of divine parentage might be cited. [Sidenote: His application of historical methods to Greek traditions.]